superficies of the earth and the braÌ„ches of the trees bereft of leaues flowers and fruits that they were dead Nevertheles the rigour of the season past and the softnes of the spring time come againe wee see that the life was not alâ—ogether extinguished but only represâ—ed and shut vp for a time vntill the cold and frosts were past So we see in â—he Church that the faithfull who are â—he trees and plants of the orchard of God doe not alwaies shew their Faith and life which is in them Example as in the â—ime of Elyas although there were â— great number who had not bowâ—d the knee to Baal Neverthelesse â—et were they not in euidence Which â—eceaued the Prophet and made him â—alsely to thinke that he alone remained â—he seruant of God So it commeth often that the faithfull men shall not be knowne exteriourly by the works and actions of faith although it bee inclosed in their hearts and that vpon occasion when it presenteth they declare it according to the grace which God giueth them agitation of the spirit which mooueth them to doe it when time serueth ¶ The fift and last question whether true Faith can fall away The elect of God are preserued finally in Faith THe fift and last question is to wit whether faith can be quite taken away from the heart of him that hath receaued it of God Answere Faith is permanent vntill the end in him vnto whome God by his spirit and his word hath once truely communicated it And there is no slight nor teÌ„ptation whether of the diuell of the world of tyrants oâ— the flesh that can quite extinguish it when once it is kindled in the soule oâ— the faithfull man Error of the Scholemen And howsoeuer thâ— Schoolemen say that men truely faithfull are vncertaine of their perseuerance in faith yet must the Christian against their false erroneous opinioÌ„ hold resolutely by the scripture that that which God hath begunne in him by his Grace he will aduance it Psal 138. and will not desist from raysing and pursuing vntill such time as he hath fully accomplished it whereto all the passages and parcels of scripture following may serue First that of the Epistle of S. Paul to the Philippians Of perseuerance in Faith Phil. 1.6 I thanke my God hauing you in perfect memorie alwaies in all my prayers for you all praying with gladnesse because of the fellowship which ye haue in the Gospell from the first day vntill now And I am perswaded of this same thing that he that hath begunne this good worke in you will perform it vntil the day of Iesus Christ The Apostle confirming that also saith The foundation of God remaineth sure 2. Tim. 2. hath this seale The Lord knoweth who are his and let euery one that calleth on the name of Christ depart from iniquity Also whome he predestinated Rom. 8. them also he called and whome he called them also he iustified and whome hee iustified them he also glorified Finally speaking of himselfe and of all the elect I am saith he perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor thinges to come nor height nor depth nor any other creature shall bee able to separate vs from the loue of God which is in Christ Iesus Christ also speaking to his sheepe saith in generall of all Iohn 10. That none can put them out of his hand and that they shall not perish euerlastingly and that hee will giue them euerlasting life and no man can hinder him in that And also Iohn 5. he sayth That all those which God his father hath giuen him shall come vnto him and that being come he will not cast them behind him for euer Moreouer seeing hee is neuer denied of any thing which he asked of God his Father Iohn 17. and that before his death hee prayed him solemnly for those that his Father hath giuen him whervpon may bee inferred certainely that all the elect that are comprehended in his prayer cannot faile to perseuere in Faith and finally by it be saued Luk. 22. When also speaking to S. Peter and exhorting him with his fellowes to stand vppon his gard least they should bee surprised by the lurking ambuscadoes of the diuell and not to fall into their nets he sayd vnto him That he had prayed for him to the end his Faith should not faile him that ought not only to be applied to S. Peter but to the whole Chruch vniversally which was presented vnto vs in his person and to the which for this reason that prayer did also appertaine When also speaking to the to the Pharisies he sayd vnto theÌ„ That all that God his Father had not planted Mat. 15. should be plucked vp he ment to say the contrary that no thing which his Father had planted as he did all the elect should be plucked vp doth not S. Iohn also say in his first Epistle 1. Iohn 5. That whosoeuer is borne of God sinneth not that is to say to death because he is begotten of God he kepeth himselfe and that wicked one toucheth him not And also whosoeuer is borne of God doth not sinne for the seede of him remaineth in him and he cannot sinne because hee is borne of God Againe doth not Iesus Christ promise to whomesoeuer shall eate his flesh and drinke his bloud Iohn 6. which is done by Faith that hee shall dwell in him and hee reciprocally in him that shall eate it wherevppon it followeth that Iesus Christ who is the life dwelling in the Faithfull man who by Faith hath eaten his flesh cannot faile for this reason to liue eternally in him The prophets likewise confirme Esay 45. as Esay among others who speaking to Israell sayd That God saueth them with a perpetuall salvation Esay 51. and speaking to the elect sayth vnto them to comfort them Lift vppe your eyes to heauen and looke downe vppon the earth for the Heauens shall vanish like smoke and the earth shall be worne like a garment and the Inhabitants thereof shall likewise bee abolished but my saluation shall bee for euer and my justice shall neuer faile Ieremie also speaking in the name of God sayth of them That God loueeth them with an eternall loue And Ose speaking likewise of the marriage and alliance which God Ose 2. contracteth with them saith That it is for euer and that they must not feare that betweene him and his church there can euer come any diuorse nor libell of refusall Dauid also assureth vs of that in many places as in the 23. Psalme Thou doest annoynt my head with oyle and my cuppe runneth ouer Doubtlesse kindnesse and mercy shall followe mee all the daies of my life and I shall remaine a long season in the house of the Lord. And in the 30. Psalme Sing praises vnto the Lord yee his Saints and giue thankes before the remembrance
the same And in the 121. Psalme The Lord shall preserue thee from all euill he shall keepe thy soule The Lord shall preserue thy going out and thy comming in from henceforth and for euer It followeth in the definition that this Faith is followed with a resolute will to walke before his face which is the end of reconciliation with God the which is brought to passe by the Faith which we haue in Iesus Christ as it appeares by that which is written in the Epistle of S. Paul to Titus Tit. 2.11 chapt 2. verse 11. There hath appeared the grace of God which is healthfull to all men teaching vs that denying vngodlynesse and worldly lusts we should liue soberly and righteously and godly in this present world looking for that blessed hope and appearing of the glory of the great God and our Saviour Iesus Christ And in Zacharies Canticle Luke 1. That hee would performe the oath which he sware to our Father Abraham for giue to vs. That wee being deliuered out of the hands of our enemies might serue him without feare in holinesse and righteousnesse before him all the dayes of our Life And in the 12. to the Romaines I beseech you therefore brethren by the mercifulnes of God that ye giue vp your bodies a quicke sacrifice holy and acceptable vnto God which is your reasonable seruice And be not ye fashioned like vnto this world but be yee changed in your shapes by the renuing of your minds that ye may proue what is the good and the acceptable and perfect will of God And Dauid in the 130. Psalme But mercy is in thee that thou mayest be feared All which passages and jnfinite more that are in the holy Scripture shew vnto vs that the end of our redemption is not to giue vs leaue and licence to doe evill abusing of the grace of God But that it is to make our light shine before men by good workes that they may bee jnduced by our example and by the doctrine of our life to glorifie God CHAP. V. HAving defined Faith and declared by particulars all the parts therof it now remaines to know the causes that doe produce it All effects haue ordinarily foure causes the efficient the materiall the formall and the finall As for the efficient of Faith it is produced and jngendered of the grace of God as it is written in the Epistle to the Ephesians chap. 2. verse 8. By grace yee are made safe through faith and that not of your selues it is the gift of God The which grace by the Spirit of God disposeth the hearts and the vnderstandings of men jnteriourly and secretly taking away the naturall obscurity and darknesse of the vnderstanding to make it capable of the knowledge of the word of promise and the hardnesse and obstinacy of heart that it may bee prepared with more alacrity and good will to follow that which the jlluminated vnderstanding doth set before it And even as for the ptoducement of all the fruites of the earth it is first requisite that the earth be good and well tilled secondly that the husbandman bee skilfull in his art to wit to stirre the earth and giue it all necessaries thirdly that the seed which is cast vpon it be good and well covered and watered with the dew of Heaven so must man be prepared to receaue the jncorruptible seed of the word of God by the spirit of God who doth regenerate change his heart of stone into a heart of flesh Afterwards that the Minister which is the husbandman be fit for to sowe it with a graine that is pure and entire and which is mingled neither with Darnell nor any other evill seed So by the concurrence of these three things that is to say the Spirit of God which regenerates man and prepares it selfe for his salvation the good and faithfull Minister who doth faithfully dispence the misteries of God and the jncorruptible seed of the word which is purely and sincerely administred Faith is produced in the heart of a faithfull man the which is not done but at Gods appoynted time for men are called to the knowledge of their salvation diversly and at divers times some sooner some later And before Gods prefixed time be past we see that the elect as well as the reprobate are rebellious and contrary to the word of God whereof we haue a notable example in the Scripture of S. Paul who before the time of his vocation was not onely an enemy but also a blasphâ—mer and furious persecutor of the Church of God But when the time which God had appointed to call him and to bring him jnto the Church was come then in a moment he was transformed from a Wolfe which hee was before to a Lambe It is even like vnto a peece of woode which is layd vpon a harth being greene one cannot kindle it but if it be drye so soone as it is put jnto the fire and that it is blowed it conceaues a flame and so kindleth TheÌ„ to the producing of Faith two things are required the preparation of the heart which is made by the spirit of God and the word the which doth jnflame the heart of man as soone as it is disposed to receaue it And even as to see bodily it is requisite first that the aire be jnlightened for by night men cannot see though they haue eyes and secondly that both men and beasts haue a liuely faculty for otherwise they could not see were it even at noone day so for to see and contemplate spirituall things the ayre must first be jnlightened by the preaching of the word of God and secondly that men haue eyes that are capable to receaue this light As for the materiall cause they are those thinges which Iesus Christ hath done and suffered for vs as the obedience which hee hath rendered to God his father and the accomplishment of the law the satisfaction payment which hee hath made to Gods justice for our debts the death the curse the wrath and judgement of God which he hath sustayned and the hell that is to say the abisme or bottomlesse pit of all the misery wheÌ„rein he hath been plunged for vs and for this only end to free vs from them It is the onely matter substance subject and argument of our Faith The fruits also that do arise of it as the establishmeÌ„t of the chuâ—ch the coÌ„munioÌ„ of Saints the remission of sins the resurrectioÌ„ of the body the life everlasting are the principall parties and as it were mater wherwith our faith is builded But because the word of God written in the Bible touching these matters in the bookes of the Prophets and Apostles is of a large extent and of difficult apprehension the Apostles and the successors being assembled haue promised for it and comprehended in a short sommary all that wee ought to beleeue for our salvation And haue contayned in twelue little articles all the things which Iesus Christ
bee a refuge for the poore a refuge in due time euen in affliction And they that know thy name will trust in thee for thou Lord hast not failed them that seeke thee Wherevppon must be obserued Vse of the knowledg of God that the Prophet presupposeth that wee should know God that is to say his power his goodnesse his promises and his truth before wee can be capable to put all our trust and assurance in him and to relye in all our affaires vpon his prouideÌ„ce And wherfore is it said that Iesus Christ is the light of the wolrd Iohn 9 which lighteneth all men If it be not to giue vs to vnderstand that we cannot haue any faith nor hope for life thereby if first we be not illuminated in a true knowledge of his word the which for this reason calleth himselfe the light of life and science of saluation Why also sayth the Apostle that the sensuall man hath no knowledge of Gods matters Luc. 2. and that of him selfe he cannot know them at all if it be not to giue vs to vnderstand that wee must be illuminated and regenerated by the spirit of God To the end that beeing made spirituall and faithfull we may bee capable to receaue the life which by Faith is administred vnto vs and by the spirit of God The faithfull people exhort one an other to go vp into the mountaine of the Lord to learne his wayes and to walke in them giuing there by to vnderstand that to edifie our selues in the Faith loue obedience and feare of God It was required to heare his word preached and expounded in the middest of the assemblie Which Dauid knowing very well How necessarie this knowledge is and that the frequentation of Christian assemblies was a meanes the fittest that could be choseÌ„ to entertaine himselfe in the faith â—nd feare of God sayd Psal 122. I reioyced when â—hey sayd to me wee will goe into the house â—f the Lord Our feete shall stand in thy Gates O Ierusalem Ierusalem is builded as a Cittie that is compact together â—n it felfe And also Psal 84. O Lord of Hosts how amyable are thy Tabernacles My soule longeth yea and fainteth for the courts of the Lord for myne heart and my flesh reioyce in the liuing God And in the 42. Psalme As the Hart brayeth for the riuers of water so panteth my soule after thee O God My soule thirsteth for God euen for the liuing God When shall I come and appeare before the presence of God And in the 95. Psalme reproaching to the people their obstinacy jncredulitie and jgnorance he sayd Forty yeares haue I contended with this generation and said they are a people that erre in heart for they haue not known my ways Wherefore I sweare in my wrath saying surely they shall not enter into my rest WhervpoÌ„ it euideÌ„tly appeareth From whence proceedes the confusion of the world that the people is jncredulous consequently daÌ„nable before God wheÌ„ he jgnores his waies and is negligent to heare read and meditate his word in the meditation whereof we ought to passe our daies and nights to exercise our selues and by consequent to increase and profit in Faith which is the meanes for justice and life Iesus Christ speaking to the Samaritane to jnstruct her in the faith Iohn 4. and to bring her to the knowledge of her saluation sayd one thing to her which ought to be well marked You worship that which you know not wee worship that which wee know for the saluation is of the Iewes Wherein he sheweth manifestly that the knowledge of the word of God is necessary to trust in him and to call vpon him 1. Cor. 14. Of the vse of preaching the word of God And the Prophesie that is to say the true interpretation of the scripture why is it preferred by the Apostle before all other spirituall guifts If it bee not because that by it wee are led and advanced to the knowledge of the word and promises of God by the which our Faith is nourished and entertained increaseth and profiteth more and more Ephe. 4. Wherfore also did Iesus Christ established in his Church Prophets Apostles Evangelists Pastors and Doctours If not for the assembling of Saints for the worke of the ministrie for the edifying of the body of Christ vntill we all meet in the perfect man by the measure of the perfect stature of Christ that we be no more wauering children and led hither and thither to all windes of doctrine by the deceite of men and by their comming in cantulous seducing CoÌ„clusion it is not without cause that the Apostle sayth Rom. 10. That Faith is by hearing and hearing by the word of God Of whom we ought to learne If then wee will goe on in Faith wee must be curious to heare the word of God not of euery person indifferently for there are some that tauerne it and and make traffique of it but of those that are called and appointed to preach it purely and publikely to the people still for to edifie them more and more and to encrease them in the knowledge and feare of God And the ordinarie people must not abuse themselues trusting vnto that which Papists say vnto them that in their jgnorance they may be saued prouided that they rely vpon the Faith of their Pastors witâ—out seeking any farthar after that which is contained in the Scripture which is a damnable and pernicious errour For all the world of what qualitie and condition soeuer they be must vnderstand his saluation and the things wherevppon it is grounded which is the cause that the Apostle sayth in the Epistle to the Hebrues Heb. 2. For if the word spoken by Angels was stedfast and euery transgression and disobedience receaued a just recompence of reward How shall wee escape if wee neglect so great saluation which at the first beganne to be preached of the Lord and was confirmed vnto vs ward by them that heard it and from thence hee draweth a notable exhortation therefore as sayth the holy Ghost Psal 95. To day if you will heare his voyce harden not your hearts as in Meribath and as in the day of Massah in the wildernesse where your Fathers tempted mee prooued mee though they had seene my workes Fortie yeares haue I contended with this generation and sayd they are a people that erre in heart for they haue not knowne my wayes wherefore I sware in my wrath saying Surely they shall not enter into my rest Also Heb. 4. Let vs feare therefore Least at any time by forsaking the promise of entring into his rest any of you should seeme to be defrauded for vnto vs was the Gospell preached as well as vnto them but the word they heard did not profit them not being coupled with Faith to them that heard It is the reason for the which Moises in his canticle exhorteth with such a grauitie of wordes
a barke vpon the Sea without being able to rest in any place beeing tossed hither and thither with euery winde of Doctrine by the jugling of men Ephe. 4. as sayth the Apostle and by their slight and cautelous seducing Which is nothing answerable to Faith by the which being justified wee haue peace with God through Iesus Christ wee are like vnto the prudent man who hath builded his house vppon a rocke Rom. 5. then the raine fell and the stormes came and the windes blew Mat. 7. and did beate against that house but it did not fall for it was grounded vppon a Rock But whosoeuer heareth these words that I speake The nature of Faith and doth not put there in practise shall be like vnto the man that builded his house vpon the sand when the raine fell and the stormes rose and the winds blew and beate against this house it fell and the ruine thereof is great Dauid also speaking of the faithfull man and of his assurance said They that trust in the Lord Psal 121. shall bee as mount Syon which cannot be remooued but remaineth for euer Saint Paul condemnes those scrupulous people Inconstancie in Religion very dangerous who haue always their consciences troubled with vaine feares and doubts which hinder them from rest and from setling themselues firmely vppon the promises of God saying If you are dead with Christ as concerning the rudiments of the world Coloss 2. why are you charged with ordinances as if you liued in the world To wit eate not taste not touch not All which things ordained by the commaundements and doctrine of men perish with the vse the which haue neuerthelesse some kind of sapience in voluntarie deuotion and humilitie of spirit and insomuch as they spare not the body but haue no regard to the satisfying thereof Remedie thereof Now euery faithfull man must take great heede least hee fall into such a vice which is one of the most dangerous and contrariest to faith that is to say when men are like vnto a spunge which drinketh vp all the lyquors presented therevnto 1. Iohn 4. And that they also lend the eare to all doctrines indifferently without vsing the prudence and counsell which is giuen them to trye their spirits whether they are of God and the doctrines likewise whether they bee conformable to the word of God and to the analogie of Faith Mat. 16. For as sayth Iesus Christ wee ought carefully to beware of the Pharisises leauen knowing that wee cannot mingle neuer so little of it with the good dowe but it will bee corrupted and if when wee will receeue a paiment of any thing that is due vnto vs we are attentyue to way it and to examine it by the sound and otherwises least wee should bee deceaued what ought we to do when it is done of our selues and of the things appertainning to our salvation Mat. 10. Ought wee then indiscreetly to trust all persons that shall speake to vs of it Let vs then bee prudent as Serpents and simple as Doues Of the obiect subiect of Faith It is now time to come to deduce what is the obiect and subiect of Faith that is to say the word of God the which as we haue shewed before being diuided into three parts of the law of the threatnings and of the promises of God The promises of God the promises are those wherevppon Faith principally relieth Because they set before vs the Grace of God his mercy and the remission of our sinnes which are the meanes by the which our consciences are assured and the troubles pacified wherewith they may be disturbed for the lawe of god requiring of vs a whole and perfit righteousnesse which is impossible for vs to obtaine whiles wee are in the world vice corruption and infirmitie withstanding which are in vs which hinder vs from being able to attaine to the of this perfection as also the threatnings propouÌ„ding nothing else vnto vs but the wrath and curse of God it is impossible that by them wee can resolue our selues of the grace and charitie of God who hateth wickednesse as it is written Psal 5. Thou art not a God that loueth wickednesse neither shall euill dwell with â—hee It remaines then to conclude that why Faith hath the promises of God for an obiect that which Faith regardeth is principally the promise of God who setteth his mercie before it and the remission of her sinnes which are the points wherwith Faith is vpheld Faith then regardeth not the traditions of men nor the decrees of Antichrist nor any doctrine other then that of Iesus Christ which was denounced vnto vs as well by himselfe as by his Prophetâ— and Apostles It is the reason for the which God by his Prophet sayd Esay 29. That for nothing and to no purpose the people endeauoured to serue him by the traditions and coÌ„mandements of men Which he cannot allow of considering that which he hath forbiddeÌ„ in his law not to adde nor diminish any thing but onely to obserue that which is there commaunded and contained Now that which is spoken of the commandement by thâ— which our obedieÌ„ce ought to be directed also is it vnderstood of the promise by the which our faith ought to be ruled And as we ought to do nothing but thaâ— which God hath commanded to obay him also ought we to beleeue nothing but what hee hath promised vs seeing the only word of God and that whicâ— is once come forth of his lips is firmâ— and resolute Psal 89. For all that the diuell caâ— say the father and author of lyes all thaâ— which also Antichrist can say and thâ— false Prophets her complices and adherents is nothing else but lying and vanitie wherevpon our Faith being grounded should bee no firmer nor surer then a building set vpon the sand the which being beaten with the winds and waues would presently bee ouerthrowne and cast to the ground The faithfull man must then meditate day and night vpon the word of God But let him principally settle himselfe vpon the thankfull promises of God vpon the which as vpon Pillars and Colloms he ought to stay assure his Faith The promises of God are I Amen in Iesus Christ And to the promises let him adde Iesus Christ who is their warrant and pledge without whome it is jmpossible that the Evangelical promises can be A men vnto him as saith the Apostle that is to say stable and certaine There is the reason why the Apostle sayth that Iesus Christ is the principall matter and subiect of the Gospell 1. Cor. 1. because that by him the opening of the prison is made vnto vs our ransome is payed our sicknesse healed the wrath of God appeased towards vs and his grace is purchased for vs and that in suÌ„m all that he hath done suffered for vs is to assure our faith For his righteousnes his
obediēce his death his sacrifice his resurrectiō his victory his praier intercession all this tends to no other end Comparison to this purpose but to vphold our Faith And euen as the beames of the Sunne spred ouer all the world haue alwaies the reflection towards the Sun whence they issue as also all the lines of a circle tend and returne from the circumference to the center whence they part also all the promises the law the threatnings and in generall all the parts of the scripture are referred and reported to Iesus Christ who is the whole substance therof Also for to furnish and strengthen our Faith on euery part we must remēber the properties which are attributed to our God as his omnipotency his infinite mercy his eternall truth his soueraigne wisedome and finally his justice All the which things considered serue much to the faithfull man Assured consolations for the confirmation and assurance of his Faith For considering his misery to remedie it he opposeth the mercy of God Considering his weakenesse hee opposeth his almightinesse Considering his vanity and lying hee opposeth his verity Considering his jgnorance he opposeth his jmmoueable and infinite wisedome Finally considering his justice hee opposeth to assure himselfe the death the curse all the paynes of hell which he hath indured and suffered for vs so that all the stay that is necessary to sustain strengthen his Faith he seeketh it not in himselfe nor in his woorkes but in Iesus Christ who is the meanes of the grace of the allyance and of all the promises of God We must now know where our Faith resideth and where shee hath herseat The seat of Faith That is in the heart as sayth the Apostle Men beleeue with the heart to righteousnes and confesse with the mouth to saluation Then the Schoolmen deceaue and mistake themselues when they put it in the vnderstanding and that they say that the onely knowledge which we haue of the Bible and the approbation of all that is contained therein is the Faith of a Christian man Errour of the schoolmen although hee bee not affectionate to the thinges contained therein Wherein they deceaue themselues greatly For a man must to be faithfull haue a heate and flame in his heart that may bee warme and fill vp his zeale So that he may shew outwardly that which hee feeleth within as we see in the examples of all truely faithfull that euer were which no more then the new wiues cannot containe in themselues the knowledge which they had of the promises of God and of the saluation which he had brought into the world but they must needes shewe it by their boylings and make it knowen by the changing of their manners and of their liues Error of the most part of Christians that they were new creatures It is not then onely in bookes where Christian Faith consisteth that is to say to discourse well and discreetly of the holy Scripture It is no more in the countenance nor in the ceremonies by the obseruation whereof a man may counterfait faine to be a Christian Finally it is not in the eare where Faith consisteth but in the affectiō which we beare to the word of God which wee haue heard by the eare and in the trust which we put therein without the which it is jmpossible that wee can hold firme and resist the temptations and assaults which may be giuen vs by our enemies to shake our Faith ¶ The first question to know whether the reprobate can be furnished with Faith or no. THe Schoolemen say that all men jndifferently Error of the scholemen refuted aswell elect as reprobate are capable of Faith But in that they agree not with the scripture which speaking of the elect sayth of them Mat. 13. To you it is giuen to know the secrets and misteries of the kingdome of God and not to them Iohn 10. And also Iesus Christ speaking of his sheepe sayth of them My sheepe heare my voyce Then addressing his speech to the reprobate he sayth to thē But you heare it not because you are not of God S. Iohn also addeth Iohn 4.6 He that is of God heareth vs and belieueth the woord which we preach but he that is not of God heareth vs not but reiecteth vs. It is the reason for the which the Apostle calleth Faith Tit. 1.1 the Faith of the elect willing thereby to teach that those onely and no other are subceptible of Faith For there is none but them vnto whome God hath promised to take away the hardenesse and obstinacie of their stony and hardned hearts and to giue them a heart of flesh that is to say soft and flexible Wee see also in this gradation on which S. Paul Rom. 8. maketh to the Romaines that the vocation and Iustification are workes of Faith and of the Spirit of God proceeding from the election and predestination which are the spring thereof Mat. 13. Moreouer the word of God can it profit any where else but in the Land which is good and well tilled Which it is not without the vertue and operation of the holy Ghost which is not cōmunicated but to those onely that are of God that is to say that appertaine to his election Therefore is it that S. Iohn hauing sayd that hee hath giuen that right to bee made the children of God Iohn 1.12 to wit to those that beleeue in his name addeth which are not borne of blood nor of the will of the flesh nor of the will of man but are borne of God And it is that which he sayth to Moyses Which the Apostle alleadgeth in the Epistle to the Romanes Rom. 6. That God hath pittie on whome he will haue pittie and hardeneth whome soeuer he will harden And it is also the reason wherefore Iesvs Christ sayd that none could come to him Iohn 6 if hee were not drawne thither by his Father And also he sayd that whosoeuer had heard and learned of the Father should come to him and not any other To this purpose S. Augustine among the rules which he giueth to refute the error of the Pellagians hee sayd one that is notable to wit grace is not giuen to all and those to whome it is not giuen is not because it is by them reiected but onely because of the just judgement of God who being free in all his counsailes and being bound to no bodie hath giuen it to whome he pleased ¶ The Second question whether Faith bee perfect in this world Our perfection consisteth in the knowledge of our Imperfection IT is also demaunded whether Faith in this world can be perfect and whether men by their studie and exercise can attaine to that degree of perfection so that Faith may finde it selfe in any one accomplished with all her points Answere There was neuer any man in the world in whome the vertues of what sort soeuer they
sorts 1. This word signifieth Faith by reason of the conuenience of them and because that true Fatth comprehendeth assured knowledge and trust Heb. 6.11 We desire that euery one of you should shew the same care for the full assurance of hope vntill the end 1. Pet. 3.18 Be alwaies ready to giue an answere to euery man that asketh you a reason of thâ— hope that is in you 2. Sometime it designeth the goods hoped for Gal. 5.5 Wee through the spirit wayte for thâ— hope of righteousnesse through Faith Colloss 1.5 For the hope sake which is layd vppe for you in heauen whereof yee haue heard before by the word of truth Titus 2.13 Looking for that blessed hope and appearing of that gloly of that mightie God c. 3. It is taken for the support and ayde which man perswadeth himselfe to finde in God or in his creatures Psal 65.6 Thou art the hope of all the endes of the earth and 142.6 I haue sayd thou art my retreat my hope or my portion Esay 20.5 They shall be confounded by reason of Cus which is their hope or that which they looke vppon This word properly taken signifieth a durable affection of heart raised by God by the which wee wayte for the good things difficult but possible to obtaine and such as not without cause wee desire to obtaine The Principall efficient cause of Hope is God who giueth it to his elect Rom. 15.13 c. Thâ—ss 2.16 Now as our Faith by the meanes of the word preached and heard commeth of the fidelitie and truth of God if you consider the neerest cause for certaine Hope proccedeth of Faith for being certaine of Gods truth wee giue credit to his word in the which hee promiseth vs excellent things in hope to receaue them at the time prescribed to giue them Heb 11.1 The Apostle sheweth the obiect of our Hope to wit saluation in heauen saying that wee are saued by Hope that the Hope which is seene is not Hope for why should any man hope for that which hee seeth Rom. 8.23 Whereby wee gather that Hope regardeth the things absent and to come also that it consisteth in the trust which wee haue to obtaine and possesse those things according to the decree and promise of God The subiect of Hope is such a one as that of Faith the which hath Hope for effect and fellow during the whole course of this present life Faith is the proper goods of the elect of God who accepâ— Iesus Christ for their onely sauiour anâ— mediator To them then belongeâ—… Hope the which sayth the Apostle Heb. 6.19 wee haue as an anchor oâ— the soule both sure and stedfast and â— entreth into that which is within the vaile The forme of our Hope is the trust which the holy Ghost giueth vs that wee shall not be tempted beyond our strength that the afflictions shall be mitigated that God will deliuer vs from all euils and daungers and will saue vs in his heauenly Kingdome The end is to stay vntill that according to the good pleasure of God wee be put in possession of the good things which he hath promised vs. If he be slack wayte thou saith Abacuck chap. 2. vers 3. for he will not faile to come and will not tarry Let vs then conclude of all that hath been sayd A definition of christiaÌ„ Hope that Christian Hope is a gift of God the Father to all the elect in Iesus Christ by the holy Ghost for the vpholding of their Faith consisting in a trust to obtaine the goods to come by the vertue of the which the same elect are assured that one day they shall be freed from all euils to enioye those goods in the Kingdome of heauen Her faire priuiledges In the writings of the Prophets and Apostles are found many goodly priuileges of this true Hope Wee will note some of them 1. It trusteth in God alone who is called the Hope of his people and Dauid in sundry places protesteth that hee hath put all his Hope in him 2. Remembring that malediction and curse is pronounced in the 17. Chap. of Ieremie against him that setteth his Hope in man and who taketh the flesh for his arme it taketh heede carefully of trusting in creatures 3. It is our Helmet against the mortall strokes of Satan as the Apostle speaketh of it 1. Thess 5.8 saying let vs be sober putting on the brestplate of loue and of the hope of saluation for an helmet 4. It is the Faithful coÌ„panion of afflictioÌ„ for righteousnesse and the ioye of the Faithfull as sayth S. Paul Rom. 5. 12. Experience bringeth Hope Also reioyce in Hope 5. It is confirmed by the remembrance of the goods receiued of God and by the reading of his word It conducteth vs to heauen it is liuely and immortall it vpholdeth vs inuincible it deliuereth vs from the feare of men maketh vs happie as infinite testimonies and examples verifie 6. Let vs adde that as there is but one Fayth also we haue but one hope You are called sayth S. Paul Ephe. 4.4 In one Hope of your vocatioÌ„ Also there is but one onely body one onely Spirit one onely Lord one onely Faith one Baptisme one onely God and Father of all one holy Ghost and one celestiall inheritance Wherevnto God of his mercie bring vs. FINJS A TREATISE OF CHRISTIAN CHARITY Then speciallie of the workes and exercises of the children of God THe Charitie of Christians towards God and their neighbours The excellency of christian Charitie that Charity which the Apostle calleth the end of the commaundement 1. Tim. 1.5 which commeth of a pure heart of a good conscience and of a faith vnfained is surely a precious guift of the Lord besides this heauenly wish Peace be with the brethren and charitie with faith from God the Father and from the Lord Iesus Christ Ephe. 6.23 Besides it is called the fruit of the Spirit Gal. 5.22 The fruit of the Spirit is Charitie ioye peace patience benignity goodnes loyaltie gentlenes temperance There we see a stately and diuine band of the Mother and her eight daughters Thirdly Charitie commeth of Faith for Charitie loueth and jmbraceth that which Faith sheweth maketh known vnto her so that Faith is as it were the Mother of Charity and of these two heauenly vertues commeth hope wherof we haue already spoken This Charitie whereof we speake is attributed to those whome closed and conioyned with that spirituall knot which S. Pauâ— calleth The bond of perfectnesse Colos 3.14 doe studie to keepe me Vnity of the spirit by the bond of peace Ephe. 4.3 forbearing the one the other in Charity and whome the same declareth that they appertaine to Iesus Christ Whose whole kindred is named in heaueÌ„ earth Ephes 3.15 These brethren kindred are those that by Christ haue in one selfe-same Spirit Entrance to the Father Ephe. 2.18 Wherevppon hee concludeth and sayth You are then no more strangers and
some men call historicall the which is nothing else but the simple knowledge of the things spoken of in the Scriptures as well of the old as of the new Testament The which knowledge onely is not sufficient to make a man faithfull for we see that the Rabbines among the Iewes haue great knowledge in texts of the Scripture and some true jntelligence of many places thereof the which neverthelesse are not reputed faithfull for all that In the Papistry likewise wee see many Monckes and Doctors of Sorbonne and of other Vniversities that can well alleadge and compare divers places of holy Scripture in their sermons and writings the which most an end they pull as it is sayd by the haires to make them to serue for proofe and confirmation of their errours and lyes Nevertheles they are so farre from being faithfull that there are no people more contrary nor more enemies to the true Faith of Iesus Christ nor that do resist and fight with greater furie and courage against the Evangelicall verity then they It is not then jnough to read the holy Scriptures to remember that which is therein spoken of for to ground a firme Faith by the which we may be justified in the judgement of God and be agreeable vnto him The second kind is of those that haue a faith like vnto that of Divels Iames. 2. who by reason of the subtilty of their spirits and of the long time since their creation are not jgnorant of the holy scriptures which we see in the history of the Evangelists which say that Satan addressing himselfe to Iesus Christ Mat. 4. to trye if he could make him turne and to snatch from him the faith and perswasion that he had that he was the sonne of God alleadgeth places of scripture vnto him to wit of the 91. Psalme wherein hee shewed that hee had some knowledge thereof but hee was not faithfull though being destitute of the feare of God of the hope of Salvation and of a true confidence in his promises All which things are necessarily and essentially of the nature of true faith So that if these things are not joyned vnto it it cannot in any wise subsist Wee see also that many heretickes as Arius Macedonius Valentine Marcion Apollinaris Nestorius Eutiches and divers others had the Scriptures in hand which they did pervert and corrupt being jnduced therevnto by the evill spirit who vrged them and made them obstinate the which although they were in the Church marked with the Baptisme of Iesus Christ exercised in the texts of the Bible it selfe provided with Ecclesiasticall charge Nevertheles let not to be wicked and vnbeleevers as also the Apostle calleth them Apostates and straglers from the faith 1. Tim. 1. This second kind may seeme to some to be like vnto the former but there is great difference betweene those two the which may clearely be perceived by the collation of their effects for historicall faith doth not rejoyce trouble nor assure the consciences of those that haue it the which reading the histories other texts of the Bible are no more moued in their hearts with the reading ther of thē if they read some profane history or other treatise of Philosophy because they did not apply the reading thereof to the end true vse whereto it ought to be applyed which is to rule and ordaine the estate of the affections passions desires and all humane actions but doe content themselues that they haue well remembred what they haue read to set it before them as occasion is offered in such company as they shall be in and shew thereby that they are not ignorant of Theologie but the faith of Divels and the reprobate represents vnto them the threatnings judgments and dreadfull face of God which doth sometimes so astonish and fright them that they tremble and quake seeking every where for rest and remedie to their torment which they cannot find so that of some them that cannot vndergoe it sincke vnder the burthen and fall into despaire as we may see by the examples of Caine Sem and Iudas The third is the faith of Myracles whereof mention is made in S. Mathew Mat. 7. where it is sayd that many shall say vnto Iesvs Christ at the day of judgement Lord Lord haue wee not prophesied through thy name and through thy name haue cast out Divels and done many great worker through thy name and then I will confesse openly vnto them depart from me yee that that worke jniquity By the which woords Iesus Christ rejecteth thē which he would never haue done had they been provided with a true faith with the which it is vnpossible to displease God It is also spoken of in the first Epistle to the Corinthians 1. Cor. 13. Iohn 1. 1. Cor. 5. Ephe. 2. where the Apostle speaketh in this manner If I haue all faith so that I can remooue Mountaines and haue not charitie I am nothing Which he would not say of a true faith the which maketh a man the child of God and a member of the body of Iesus Christ and Citizens of heavenly Cittie It is also spoken of in the 2. Epistle to the Thessalonians 2. Thes 2. where the Apostle saith Then shall the wicked bee reuealed whome the Lord shall consume with the spirit of his mouth and shall destroye with the brightnesse of his comming Euen him whose comming is after the working of Satan in all power and signes and woonders of lying and in all deceauablenes of vnrighteousnes in them that perish because they receaued not the loue of the truth that they might be saued which sheweth jnough that faith and the facultie to doe miracles is not alwayes jnoyned with the Spirit of regeneration and sanctification for Iudas who was of the nomber of the Apostles had that power to doe miracles although that Iesus Christ saith of him that he was a Divell The fourth kind of Fith whereof is spoken in the Scripture is a Temporall faith wherewith those men were prouided for a while of whome mention is made in St. Luke Luk. 8. where it is spoken of those vpon whom the seed fell who receaved it for a time euen with joye but hauing not taken roote in their hearts withdrew themselues in time of temptation Simon the Sorcerer was of this number of whome it is spoken in the Acts That he beleeued and was baptized Act. 8. Heb. 6. Also were those whereof mentions is made by the Apostle who hauing tasted the word of God and the powers of ths Age to come finally fell backe and returned to their vomit like vnto the Dog and to wallow themselues in their filthines like vnto the Sowe 2. Pet. 2. Such men for some time haue belieued the promises of God and continued in the faith and an jndifferent perswasion of the truth of them with some joye and rest that they felt as is very likely in their hearts And neverthelesse their Apostacy
profit him no more then the light of the Sun at noone day doth to a blind man and to a man that hath no eyes to apprehend it Wherefore the elect must be very curious in searching hearing reading and meditating of the word of God which are the meanes to haue the knowledge thereof Iesus Christ also exhorteth euery one of vs thervnto when he saith Iohn 5. Search the Scriptures which maketh sufficient testimony of me And S. Paul conformably where he saith in the Epistle to the Romaines Rom. 15. That all that which is written is written for our comfort And in the 2. Epistle to Timothie 2. Tim. 3. That all Scripture diuinely inspired is profitable to teach to exhort counsaile and reprooue and to make a man perfect in good workes Wherefore God did also command every one in times past Deut. 6. That hee should write his Law vpon the postes of his house and in all places where it might continually shew it selfe before their eyes to the end that contemplating it assidually they should by that meanes haue a desire to loue it and to shut it vp in their hearts and in their vnderstandings Whereof wee see a good example in Dauid who speaking of the Law and word of God sayd thus Psal 119. Thy testimonies haue I taken as an heritage for euer for they are the ioye of mine heart Thy woord is a Lanthorne vnto my feet and a light vnto my pathes It followeth in the definition that it is a firme perswasion of that which is contained in Scriptures Because that to beleeue it is not jnough that wee know the things contained in the holy Scripture but wee must also approone it without any doubting and not resemble the Accademiques who are jrresolute of all the things which they read or which are read vnto them and yet lesse to the Atheists who doe openly mocke at the woord of God whereof they make yet lesse account then of the other Sciences the which they thinke are grounded vpon some humane reason It followeth That the Elect c. Expresse mention is made of the Elect in the definition because it is onely they and no other that are capable of Faith as it is written in the first chapter which the Apostle Paul writ to his Disciple Titus where it is sayd Paul the seruant of God and an Apostle of Iesus Christ according to the faith of the Elect of God and the knowledge of the turth which is according to godlynesse Whereby it appeares that Faith doth onely appertaine to those that from all eternity haue been elected and chosen of God and since by him separated from the world to be brought vnto the Church and by degrees to attaine to the possession of glory and everlasting life the which God from the beginning hath promised and prepared for his children The which may also appeare by that which is written in the Acts of the Apostles where it is sayd that S. Paul having preached in Antioch of Pisidie Act. 13.3 those that were predestinate to eternall life did beleeue the word of the Lord which he had spoken vnto them For to shew that in this great multitude of people that were come thither and had assembled themselues to heare there were but the Elect onely that receaued the word by him pronounced and profited thereby Iesus Christ also when he sayd that his sheepe heare his voyce and that all that his Father hath giuen him Iohn 10. come vnto him sheweth thereby that those onely heare and beleeue the Gospell who haue beene predestinated and since created and called to this end S. Iohn also in his Catholicke chapter 4. confirmes it saying That those onely beleeue the word of God that are of God that is to say whome he hath ordayned and destinate to that end When also Iesus Christ speaking to Pylate of his kingdome of the which he was examined sayd That his kingdome was not of this world Iohn 18. and that all that were of the truth were his and heard his voyce giveth sufficiently to vnderstand therby that vnto all grace is not jndifferently given to yeeld themselues docible and attentiue to heare beleeue and follow the truth but onely to those that God the Father hath disposed therevnto and the reason for the which Iesus Christ said That he was come into the world not to be serued Mat. 20. but to serue and to deliuer vp his life to paye the ransome of many sheweth that sufficiently for when he sayth many he sheweth therby that his death is not for all which it should be neverthelesse if by Faith every one could apprehend it Luk. 1. As much sayth Zacharie thereof in his Canticle Blessed be the Lord God of Israell for he hath visited and redeemed his people Wherevpon is to bee noted that he speaketh specially of his people that is to say of those whome he hath elected and reserued to himselfe particularly and not of all in generall Considering what hath been sayd that there are none but the Elect that are capeable of Faith we must not wonder if we see so many despisers of the word of God which is the word of life and Science of Salvation others that hate and abhorre it as a savour of death others that blaspheme and persecute it cruelly with fier and water and all the cruellest and most horrible torments that they can jnvent or jmagine Also on the other side we must not maruaile if wee see the Elect after they haue receaued and beleeued the word of God the which hath takē deep roote in them to be firme constant against all temptations and jnvincible against all the sleights threatnings and promises that can bee made them to divert and turne them from the Faith which God by his spirit hath jnspired and continued in their hearts It followeth in the definition Every one in themselues which haue been jnsorted to giue to vnderstand that every one ought to haue his Faith proper and particular for to apprehend Iesus Christ with all his graces and blessings and to enjoye the effect and accomplishment of the gratious and Evangelicall promises as writeth the Prophet That the iust shall liue by his faith Abac. 2. that is to say by a Faith not borrowed but which is resident in him For even as it is requisite for every one to haue his particular soule to animate and quicken his body the which cannot liue by the soule of an other Also it is requisite for all men generally that every one of them haue particularly a proper Faith jnfused in his heart by the grace of God to quicken it from whence it followeth that those that do not heare nor meditate nor conferre any whit of the word of God to haue the jntelligence thereof cannot haue Faith of the which the word Faith is as the soule without the which Faith is dead And as the fire kindled in a Lamp cannot be long entertained
but it must goe out if care bee not had to powre fresh oyle into it to preserue it also without the word of God Faith cannot subsist nor be long vnprovided for of this nouriture but it must be in prison and become as it were sluggish and finally it must dye and be altogether extinguished for wee see it happens ordinarily to those that are negligent in exercising themselues in the meditation of the word of God as it doth to the water the which although it be of cold nature is neverthelesse subceptible of the heat when it is set neere the fire but when it is taken from it first it cooleth by little and little and at length commeth to it former coldnesse and so returning to it first nature the heat quencheth and dyeth all together It followeth in the definition That Faith is an jndubitable knowledge of all things contained in the word of God as well in the old as in the new Testament Which is added to reprooue the errours of the Manicheans of Marcion and of other hereticks which did not receaue nor approue none of the bookes of the Bible but those onely which did not seeme contrary to their heresies Also for to reject the errours of the Iewes who doe not approoue the Bookes of the new Testament and likewise of the Libertines who say that men must not abide in the earth which is but for children and such as bee yet in their rudiments but that men must suffer themselues to bee conducted by I know not what fantasticall spirit the which can bring forth nothing but prodigious railyngs and such monsters as those that haue beene seene in our time in the citie of Munster in West-phalia and elswhere where these Organs and Instruments of of Satan haue been able to gather disciples together Now we must aboue all things take heed to that and altogether approue all the books in the which the spirit of God hath pleased to reveale and discouer his will and to esteeme that there is not any superfluous or vnprofitable word therein and that there is never a portion what a one soever it be in the scripture that it is dry or barren which wee experiment when after we haue prayed to God wee apply our selues attentiuely to meditate therevppon and that to contemplate the secrets and mysteries of God which are therin covered and wrapped vp wee will vnfold them like vnto a Tapistry that wee may see therin discovered the great singularity and art of the workeman who did make and weaue it It followeth in the definition that the same Faith is joyned with a true and perfect trust of their salvation propounded vnto them in the Evangelicall promise and by the grace of God which ought diligently to be obserued in the nature and essence of Faith for it sufficeth not to beleeue in God and in Iesus Christ that wee know them in their workes to admire and adore them but this knowledge which we haue of them and to depend of them in all our affaires and necessities to haue our recourse vnto them to be succoured and ayded in all dangers And finally when we haue experimented their favour and care which they haue had to helpe vs we must giue them thankes and glorifie their holy name which S. Paul teacheth vs plainly in the 3. chapter of the Epistle to the Ephesians the 12. verse where he sayth By which Iesus Christ wee haue boldnesse and and entrance in with confidence by Faith vnto him Also in the Epistle to Hebrews chap. 4. All the faithfull are exhorted to goe with boldnesse vnto the throne of grace that we may obtaine mercy and find grace to helpe in the time of need Iesus Christ also in S. Iohn exhorting the Apostle to beleeue in him Iohn 14. and in God his Father doth not meane to exhort them onely to know the essence or the will of the one or the other but also to put their whole trust in them And when in Esay chap. 28. it is sayd That who so euer beleeueth in God shall neuer bee confounded It ought not to be vnderstood only of the knowledge which we ought to haue of the certainty and verity of the doctrine and word pronounced and preached but also of the trust vnto the which such a knowledge doth conduct vs to referre our selues with all our affayres to God and to his providence Which Dauid teacheth vs in many places as in the 2. Psalme where hee exhorteth the Princes and great Lords to do homage to Iesus Christ saying Serue the Lord in feare reioyce in trembling Kisse the Sonne least he be angry and yee perish in the way when his wrath shall suddainly burne Blessed are all they that trust in him And in the 3. Psalme at the end thereof Saluation belongeth vnto the Lord and thy blessing is vpon thy people And in the 5. Psalme And let all them that trust in thee reioyce and triumph for euer and couer thou them And in the 32 Psalme Many sorrows shall come to the wicked but he that trusteth in the Lord mercy shall compasse him And in the 25 Psalme Let me not be confounded I trust in thee but let them be confounded that trangresse without cause And in the 34 Psalme The Lord redeemeth the soules of his Seruants and none that trust in him shall perish Wee may see by these percels and jnfinite others which are in the Scripture that this terme of Faith is not simply taken onely for the knowledge of the truth of the word of God but principally for the trust hope and assurance which we have of the effect of the promises of God of his grace and favour of the loue and affection which he beareth vs and of his care of vs and of all our affaires to conduct them happily according as our good and salvation requireth It followeth that this Faith is propounded vnto them in the Evangelicall promise by the grace of God Wherevpon we must note two things first that the subject and principal foundation vpon the which Faith is built is not the Law nor the commandements which propound nothing else but a curse vpon those that transgresse them nor yet the threatnings which propound nothing but the wrath of God to those that withstand them which may rather affright and astonish then comfort and assure wherefore the faithfull man must not haue a regard to the Law or to threatnings of God to assure himselfe of his grace and by consequent of his salvation which dependeth thereon but he must keepe his eyes fixed vppon the promise of God which is the ground and the foundation wherevpon the whole building and edifies of his Faith may rest and be well vpheld which is the cause that the Apostle sayth in Romaines the 10. That Faith commeth by hearing and hearing by the word of God to wit the woord of Faith the which was preached by the Apostles And in the 4. hee sayth it more expresly Therefore by
Faith is the Inheritance giuen that it might be by grace that the promise might be sure to all the seed not to that onely which is of the Law but to that also which is the Faith of Abraham which is the father of vs all These two percels evidently shew that Faith regards principally the promise of the grace which God offereth in his Sonne Iesus Christ to all those that shal acknowledge him for their Saviour and Mediatour and we must not seeke any other meanes wherevppon to ground the hope of our salvation for there is no other name vnder Heaven by the which wee can bee saued The other poynt that we must obserue is that the grace of God that is to say his good will and affection towards vs is the only cause that hath jnduced him as well to make vs a promise of life as to jmpart the gift of Faith by the which we embrace him For that he hath taken out of our hearts the naturall hardnesse and obstinacy which was therein and hath mollyfied them to the end that being tender and soft they might be capable to receaue their promise to bee there printed and jngraven this proceeds not nor comes of any thing else than of his onely grace and favour which it hath pleased him to doe vs as it is written in the Epistle to the Ephesians Ephc. 2. That Faith is a gift of God and in the Epistle to the Philippians Philip. 1. It hath beene giuen vnto you to beleeue sayd the Apostle vnto them Also the spirit of God is called the spirit of Faith in the 2. Epistle to the Corinthians 2. Cor. 4. to giue vs to vnderstand that he is the onely author of Faith as hee is of counsell of feare of vnderstanding of prudeÌ„ce of wisdome all which gifts are attributed vnto him in the scripture as to him who is the only author and cause of them Which may yet appeare in considering the two members of Faith which are the knowledge of the word of God Cor. 2. Mat. 6. Iohn 1. which is in the vnderstanding and the trust which is in the heart For as for the vnderstanding of it selfe it is but darknesse and is altogether vncapable to vnderstand the things that are of God spirituall And as for the heart being naturally obstinate and rebellious it cannot in any wise submit and subject it selfe to the will of God to trust in him and to call vpon him whereof followeth Gen. 6. that man being by nature enclined to jgnorance in his vnderstanding part and to rebellion and obstinacy in his heart he cannot be for these reasons susceptible nor capable of Faith If God by his spirit doth not take away these too lets which are in him by nature to render him plyable to heare and to trust to that which he promiseth him It followeth in the definition that this faith is ratified by the satisfactioÌ„ made to the justice of God by the death obedieÌ„ce of his Son Whervpon we must note that the promise of grace and salvation could not bee accomplished towards vs but that first the justice of God must be fully and jntirely satisfied For as God for his glory was willing by his promise to lay open vnto vs the riches of his mercy and to demonstrate it vnto vs by the pitty and compassion which he hath had of vs to the end that hee might therein be glorified also was it his will that his justice should be satisfied and that man should be acquitted towards it of that which hee ought Now the debts are that hee should suffer everlasting death for disobaying to the will of God and that he should yeeld a perfect and jntire obedience to his Majestie wherof he was a creature and a servant which was vnpossible vnto him By meanes whereof the Sonne of God was faine to effect the everlasting decree of his father who had determined and ordayned to saue the men which hee had chosen and reserved amongst the rest to come into the world and take our nature vppon him and by that meanes make himselfe mortall to render a perfect and entire obedience vnto the will of God vnto the death yea the death of the crosse the which was joyned with a curse wherewith he charged himselfe to discharge vs and to pay by that meanes that which he ought not and to render as sayth the Prophet that which he had not taken Psal 69. In the obedience then of Iesus Christ wee ought to consider first that it was in our name and for our sakes that it was rendered to God and that this death which hee hath suffered was not because hee had deserued it Heb. 7. For as sayth the Apostle he was jnnocent jmpoluted and separeted from sinners who onely are bound vnto death because that the reward of sin is death Rom. 6. That then which hee hath rendered vnto the just judgement of God and which hath deliuered him into the hands of them which condemned him was not for his amisse but for ours and that of all the elect whose pledge and warranty he was And we must note that this death which Iesus Christ did once suffer as perfect God and perfect man was of an jnfinite force and vertue to purge sinnes which were jnfinite because they were committed against the Majesty of God who is everlasting jmmence and jnfinite and also that it is sufficient to acquite all his children of the judgement of God and of all their sinnes without any exception how great and how many so ever they be in what time and age soever they were committed The other poynt which we must note in the obedience of Iesus Christ is the perfect and jntire observation of all the commandements of God his father in the which he hath not left out one only poynt but all hath been accomplished by him The which hee hath likewise done in the name of the elect who by reason of the naturall corruption and vice rayning in them were altogether vncapable whiles they liue in this world to obserue the Law of God and to render him a perfect justice the which consisteth in a perfect loue which they ought to beare him but they cannot not knowing him perfectly by reason â—lso of the desires of the flesh which are in them which turne them from louing God and their neighbour perfectly as they are bound The third poynt or reason which is to be considered in the perfect obedience of Iesus Christ is the ordinary remission of sinnes which wee commit every day the which are covered by his obedience in such sort that they come not in accompt in his judgemeÌ„t For even so as Phyloctetes covered the stinckingnes of his lothsoÌ„e infectious vlcers with the perfumed robes wherewith he clothed himselfe also the elect being by Faith clothed with the odoriferous justice of Iesus Christ although they were stincking in themselues they are neverthelesse a good savour vnto God
hath done or suffered for vs And in generall all that is needfull for vs to beleeue and wherevpon we ought to ground and settle the hope of the everlasting life and happinesse Wherevpon may be jnfered that the doctrine of the Pope and of all his Pastors and Muncks of Papistry cannot availe any thing to edifie our Faith the which is not setled vpon the jnventions foolish traditions and vaine jmaginations of men But vpon the pure word of God the which ought to be layd open in the church to the people purely and simply without any mingling of dreames ravenings of men As saith the Prophet Ieremie Ierm 14. You must not mingle the chaffe among the good graine nor the drosse among the fine Siluer nor the water with the good wine Peter also willeth that if any one speake in the assembly 1. Pet. 4. let him speake like the words of God S. Paul exhorteth his Disciple to preach the word of God without adding or changing 2. Tim. 4. for as it written by the Prophet Psalm 12. The words of the Lord are pure words euen as the siluer which from the earth is tryed and purified seuen times in the fire for which cause nothing may bee mingled with it but it must needs corrupt it The third cause to wit the formall of Faith is Iesus Christ for as much as he is our Christ that is to say our Mediatour and jntercessor For in this quality hee is as it were the forme of our Faith the which hee quickneth and giveth a being therevnto as doth the shape to the matter which it shapeth and vnto the which it is applyed Now as we see all things take their being and denomination of their forme as the fire is named by it forme the fishes the beasts the birds and all things in generall are called according to the forme which â—hey beare Also so is Faith and calleth it selfe Christian because that Iesus Christ who is the forme thereof and wee are also for this reason called Christians because that wee are provided therewith which causeth that through Iesus Christ â—e are regenerate to be new creatures Moreover it is he that hath kept the commandement of God It is he who vndergoing the wrath and the malediction of the threatnings of God hath delivered vs from them Finally it is he that obtayneth the blessing set downe in the promise made to Abraham and to his posterity and who in doing so hath beene a meanes that the law the threatnings and the promises which are the three principall parts of the scripture were accomplished in his person and by consequent the Faith thereof healthfull to all belieuers Whereby wee may say of Iesus Christ that hee is ths forme Faith the which cannot subsist without the efficacy of the word nor the word haue her efficacy without him Therefore is it that we may say that Iesus Christ contaynes all the causes and parâ—s of Faith in himselfe for divers respects First the efficient because that as God he produceth it in vs by his spirit As he did in Paul when going jnto Damascus he called him and in his mercy did change him in an jnstant and made him of a furious persecutor of the Church a faithfull servant vnto him and it Afterwards that hee is also the matter of our Faith by reason of those things which he hath suffered for vs by the which paying our raÌ„some he hath fully satisfied to the justice of God for all our jniquities Againe that he is the forme of our Faith in as much as he is the Mediatour and jntercessour who by his merite keepeth vs perpetually in the grace of God his Father in the which resteth all our life salvation and beatitude And to conclude that he is also the end thereof because it is hee vnto whome we ought wholy to referre and attribute the praise and glory of our salvation which are the reasons for the which it is sayd Iohn 1. that in him consists all fulnesse of gifts and graces of God Also that God the Father hath giuen vs all things with him that is to say not only life but also the meanes whereby wee may attaine therevnto And that in him are all treasures of the knowledge wisedome and other graces and blessings of our God Which considering S. Augustine saith That in our selues we are nothing and that in him we are all things And the Apostle to the Hebrues Who is the cheefe and the accomplisher of our Faith who insteed of the ioy which he had in hand hath indured the crosse hauing despised the shame and is set at the right hand of the throne of God The finall cause which is the fourth and last of Faith is the glory of God and the salvation of men for the mercy of God manifesting it selfe in the remission of our sinnes and his vertue in the execution and in the accomplishment of his promises and his justice in the paine which Iesus Christ did endure vppon the crosse for vs and his power in the discomfiting of our enemies and his wisedome by the which he hath by death brought life by sinne justice by jnfirmitie force by darknesse light by wounds healing by lowlinesse exaltation and by hell whither Iesus Christ did descend Paradice and the kingdome of Heaven being I say all the vertues of God manifested and layd open in Iesus Christ all christian men apprehending them by Faith haue matter and cause to prayse and glorifie God for God doing that which is sayd hath shewed how glorious and wonderfull his name was Men then believing these things in their hearts and publishing them with their mouths cannot better magnifie the workes vertues and miracles of our God then in doing it CHAP. VI. ¶ Of the effects of Faith wherof the first is the reconciliation betweene God and man HAving spoken of the causes of Faith it is also needfull to declare the effects thereof which are great and admirable the first is the reconciliation betweene GOD and vs. For when we were as farre from GOD as the East might bee from the West that there was no creature vpoÌ„ earth more miserable then man in this estate Esay 58. to draw vs out of it to set vs againe in the hope of his grace and of our saluation from the beginning after that our first parents out of whose loynes wee came were departed froÌ„ God through their rebellion and disobedience God to prevent their ruine which was all apparant and very neere pleased to rayse them againe being so fallen That of them should come the seede which should bruse the head of the Serpent Gen. 3. The which promise he repeated since to Abraham Gen. 12. promising that of him a child should be borne that should bring an vniuersall blessing vppon all the Nations of the earth and againe since hath likewise repeated it to Dauid assuring him that from him should descend a King whose raigne should be
we haue receaued a benefit which they haue not to wit that it hath pleased the Sonne of God to take the seed of Abraham and to associate our nature vnto him Heb. 2. which is a favour jncomparable and the greatnesse and price thereof vnspeakeable The graces which God hath done to man Then if now we will joyne to this favour the others particular which hee hath done vnto vs as to the Angels in their creation creating vs after his own jmage and likenesse giving vs a soule of celestiall beginning jmmortall provided with vnderstanding reason memorie will life jntelligeÌ„ce force vertue afterwards a body ful of life coÌ„structed builded with such jngenious art that the architecture and singularity of the building and the framing of the whole world is not greater then that of mans body and the jnfinite and jnnumerable commodities which he hath in all aboundance given vs for to entertaine and accommodate it as the light of the Sunne the Moone and the Stars to lighten vs the fire to warme vs and to serue Artificers to doe their workes the Aire to breath the water to drinke navigate and cleanse our filthynesse The earth to bring forth fruites and to nourish vs the hearbes and plants for Phisicke and to delight vs not onely by their sundry colours wherwith they are enameled but also by their odours and savours The Beasts to till to carry cloth nourish sustaine and giue vs pleasure Afterwards Their corporall goods if we consider their corporall goods as the members and the particular functions of every one of them as of the eye to see the eare to heare the tong to taste the nose to smell the hands to worke the feet to walke and the members in generall to apprehend the hot and cold the hard and soft by their feeling The spirituall if also we consider their mooving and feelings the addresse and dexteritie which every one of them hath to turne and mannage it selfe by the meanes of the muscles uerues and ligaments If also lifting our minds higher we come to consider the great and advantagious graces which GOD hath jmparted vnto vs more then to all other creatures as to discourse consult deliberate discerne vice from vertue the order of the confusion note the dayes the moneths and the yeares what proper to every season to be capable of the Arts and Sciences yea of the heavenly moovings of the regions and clymats of the earth to navigate from all parts to the Antipodes to discouer the Mynes and entrailes of the earth to refine the mettals and to penetrate to the secretest and profoundest things in the world wee shall thereby vnderstand what hath beene the bounty and liberality of God towards vs who hath so aboundantly and prodigally layd open all the treasures of his riches and most precious moovables vnto vs to make vse of them to his glory The goods proper to his elect But if wee come to calculate the goods which particularly hee imparteth to kis elect as the election vocation justificatioÌ„ sanctification glorification adoption of the Children euerlasting alliance Faith Hope Charity justice the spirit of adoption by the which they are illuminate consolate fortified guided conducted and gouerned in all their waies The Kingdome of Heauen life euerlasting that perfit and entire felicity which he hath promised and prepared for them in Heauen and other blessings which in greatnesse and nomber are jnfinite then euery one of them shal know how much we are bound to praise and thanke God And to the end that euery one of vs may the better dispose himselfe therevnto it shall be good A particular description of our goods that in particular wee remember continually some of the goods which God doth for vs euery day as first that wee liue mooue and are in him so that we haue neither Life nor breathing but from him wee cannot see without eyes nor heare with our eares nor smell with our nose nor taste with our tongue nor speake with our mouth nor disgest with our stomacke worke with our hands walke with our feet nor do any thing but by him Also we cannot feele neither hote nor colde nor Ioy nor sorrow nor Labour nor rest nor ease nor disease nor paine nor health without him which are all things without the which the nature of mankinde cannot subsist Afterwards if wee be strong to worke and to resist those that would offend vs that commeth from none but him Psalm 98. As it is written For thou art the glory of their strength and by thy fauour our hornes shall be exalted for our sheild appertaineth to the Lord and our king to the holy one of Israell Also if wee are nourished cloathed lodged and fitted with all things necessarie for vs and fit for the entertainment of this life and to auoyde the miseries thereof it is by his onely meanes that wee haue such a good Psal 23. as sayth Dauid The Lord is my shepheard I shall not want It is he that conducts vs and guides vs through all the ways which we addresse not only because wee should not stumble as sayth Dauid Plal. 91. For hee shall giue his angells charge ouer thee to keepe thee in all thywayes They shall beare thee in their hands that thou hurt not thy foote against the stone But also doth conduct and set vs in the way of his commaÌ„dements and causeth that wee do not decline from the obedience of his holy will neither to the right nor to the left as it â—s written in the 119 Psalme Psalm 119. Oh that my wayes were directed to keepe thy staâ—utes Then should I not be confounded when I haue respect vnto all thy commandements And also Incline myne heart vnto thy testimonies and not to couetousâ—esse Yea it is hee that doth direct our â—teps as hee writeth Psalm 37. The pathes of man â—re directed by the Lord for he loueth his â—ay Though hee fall hee shall not bee â—ut off for the Lord putteth vnder his hand It is hee in some that defendeth vs from all dangers as it appeares by â—hat which is written in the 91. Psalme Who so dwelleth in the secret of the most high Psalm 91. shall abide in the shadow of the almightie I will say vnto the Lord O myne hope and my fortresse hee is my God in him will I trust And also Psalm 95. O come let vs reioyce vnto the Lord Let vs sing aloud vnto the rocke of our Saluation It is hee when we are plunged in the gulfes of aduersitie and threatned of a totall ruine that against the opinion of all the world yea often of our selues draweth vs backe from the danger from whence it seemed that there was no issue Psal 40. as he sayth elsewhere I waited patiently for the Lord and he enclyned vnto me and heard my cry Hee brought me also out of the horrible pit out of the myrie clay and set my feete
seeke the meanes by the which our Faith may bee fortified and augmented The one of the which is to pray to God jncessantly according to the examples of the Apostles that he would increase it vnto vs for euen as he is the authour and beginner of it in vs so also it is he that setteth it forward and finally accomplisheth it in all poynts Afterwards wee must dilligently heare and meditate vppon the word of God the which for to nourish and heate it and to keepe it in good point is as much or more necessarie then the wood in a hearth to entertaine the fire or meate in the stomack to preserue health as sayth S. Paul Rom. 10. That Faith commeth by hearing and hearing by the word of God Moreouer it is very necessarie principally when wee are assaulted with any violent temptation that for to sustaine vs wee may haue a recourse not onely to our God by prayers but also to our bretheren which we thinke to be well aduaunced in the knowledge and feare of God and too plentifully furnished with his word to the end that by the conference which wee haue with them wee may bee raised and vpheld by the comfort which they shall giue vs putting vs in minde of those parcels of Scripture which they shall know to bee fit to fetch our hearts againe For euen as wine is cast vppon the face of a man that is swonded to awake his spirites so there is no remedie more proper to comfort our brethren in tentations then the word when it is fitly applyed vnto them One yron sayth Salomon sharpneth an other when they are rubbed the one against the other so is there nothing more proper to whette our Faith when it is blunt then the word of God which serueth it as a whetstone and more when it is alleadged to him by his brethren then if hee meditated it himselfe onely S. Iohn Chrisostom to this purpose sayth A good cōparison that two or three brands layde neere the one to the other yeild more heate together then they would if they were in sunder So the word hath much more efficacie when it is treated by two or three which conferre together of it then if it were raised or meditated of one man by himselfe The meanes then to conclude our purpose by the which we may strengthen our Faith is to exercise it continually in the manner spoken of But yet there is nothing better to knit it well and to strengthen it then to reioyce in the tentations which God sendeth vs by the which the faithfull waxe strong and sturdy and assured against all dangers as wee see the ould experimented souldiers are when they haue prooued many assaults alarums and battels ¶ The Third propertie of Faith To strengthen our selues in infirmitie 2. Cor. 12. WEE will say that the third propertie of Faith is to strengthen our selues in infirmitie as saith the Apostle Most gladly therefore I will rather glorie in my infirmitie that the power of Christ might dwell in me Therefore haue I delectation in infirmities in rebukes in necessities in persecutions in anguishes for Christs sake for when I am weake then am I strong How this is done For euen as a man who hath to deale with some mightie enemie of whom he doubteth the sleights and surprises standeth vpon his guard goeth still armed to defend himselfe and to resist to whatsoeuer may be plotted against him so also the faithful man seeing himselfe set vpon by Satan the world and Tyrants armes himselfe all ouer that he doe not sinke and be beaten downe he looketh first vpon the promise which God maketh him not to forsake nor abandon him then afterwards on his grace by the which he was induced to make him this promise and to accomplish it when time and occasion shall present Then he looketh vpon Iesus Christ who is the warrant of all Gods promises Also to the prayers to summon God to remember his promises that hee may accomplish them And he sets before him the examples of those who in all their necessities haue had recourse to God requiring to ayde them according to the promise which he made them and in the which he had rested finally they demaūd of God as did Dauid Cast me not away from thy presence Psal 51. and take not thy holy Spirit from mee Beeing armed with all these peeces and with the vertue from aboue he is jnuincible which wee see in the examples which are set before vs in the Scripture As in Abraham Examples Abraham Gen. 15. when he went to set vppon the Kings of the East to recouer Lot his nephew the spoyle and bootie which they carried out of Sodome and other neighbour places hee went thither with resolution and an assured heart although hee had but three Hundred of his seruants and domesticks with three of his neighbours that accōpanied him in this enterprise and set vppon their armie with such a furie that in short time hee had discomfited them and notwithstanding wee see that in lesse daungers as in the house of Pharao and Abimilec hee had been more soft infirme Moyses We see also that Moyses who at the beginning was timerous when God would send him into Egipt for the deliuerance of his people when he had begun to exercise his commission to haue been so resolute that Pharao could neuer astonish him neither with the words nor threatens which hee vsed to him nor yet by the jndignities which hee did him yea the more difficulties hee found and hindrances in the execution of his charge the more constant hee was and full of hope to ouercome them Dauid Wee see also that Dauid neuer had his Faith more burning more strong and more couragious then when hee found himselfe most pressed and pursued with affliction The Church during the persecutions And in all ages that hath alwayes been seene that the Church neuer florished better nor better shewed what was the force and vertue of Faith then when it was cruelly persecuted was there euer seene such a constancy among the faithfull during the gouernment of the Iewes as in the raigne of Antiochus who was cruell aboue all others Since the Kingdome of Iesus Christ was spread ouer the whole world was there euer seene such examples of Faith in Christians as those that were found in the time of Dioclesian wherein men held nothing more precious then martyrdome wherevnto they ranne as it had been to nuptials without that any of them either by promises or by threatnings could bee turned from their Faith what aduantages or torments soeuer were presented before their eyes yea that the meanes which the enemie vsed to turne them form there religion and confession of their Faith was that which jnflamed them the more so that there was no man but esteemed himselfe happie whē for the name of God he had the meanes to dye sooner then his fellow And there was more presse
amongst them to suffer martyrdome and the cruellest torments that the wicked could jmagine then to purchase Bishopricks and Ecclesiasticall dignities Faith is like vnto the Iron the which the more it is beaten the harder it is Seemely comparisons and more pistoll proofe The waters the more they are pressed the stronger they are and the more jmpetuous Which wee see jn the Sea betweene two rocks and in Riuers vnder the arches of a Bridge So it is with Faith the which neuer sheweth her force better then when it is pressed as the grape in the presse and the mustard seede when iâ— is brused in a morter Like to an Ayme a little tree whereof no accompt is made to burne florisheth in the desart places in hart of winter when by the sharpenesse and rigour of the season all other flowers cease and are dead also the Church of God which is a people vile and contemptible to the world and esteemed as the superfluitie â—nd sweeping of howses neuer sheweth â—t better the flower and vertue of Faith â—hen in the midst of the hard and sharp â—easons and when all other trees and plants seeme to be altogether dead Which is an admirable thing for wee see that when the weather is faire and that all the seasons do their dutie all the fruites of the earth grow and come forward to the sight of the eye But to â—he contrary Faith doth neuer prosper well but in fowle weather and when â—t seemeth that all things are contrary to â—t for it is a thing that experience alwaies and in all ages verified that the peace the rest and ease haue beene meanes to whyther corrupt and to degenerate the Church as euery man may see plainely in papistrie and that to the contrary the persecutions warres and other euill visages which it hath had of her enemies haue been the cause to make it florish Euen as we see the Larkes waxe fatte in cold weather Other good comparisons also the Church is neuer in better case then when it is set vpon by diuers tribulations and aduersities And euen as when a towne is besieged and that the enemies haue taken the counterskarfe the ditch and the rampart those that are within in retyring fortifie themselues againe and strengthen theÌ„selues with courage because they see they are more pressed to driue back the enemie and regaine that which they had gotten of them so Faith when it seeth it selfe rudely assaulted withdraweth herselfe from her dungeon and in her strong place that is to say to the grace of God and there it refresheth it selfe and taketh a new vigour to resist the enemie couragiously and to driue him backe ¶ Of things conioyned vnto Faith IT is now tyme to declare the things which are so conioyned and vnited vnto Faith that they cannot bee separated from it as are the Spirit of God Charitie Hope Slaunders of Sophists against the pure doctrine of Faith refuted perseuerance good workes because that the Schole diuines saye that Faith and good workes are things diuided so that the one may be without the other whereby they take occasion to callumniate and defame vs saying that wee preach nothing but Faith and say nothing of good workes as if they were vnprofitable and they goe farther saying that it seemes that wee would bring into Kingdomes and common wlealths a licentiousnesse and loosenesse so that euery one may haue no other rule to ordaine the state of his Life and manners but his sences and appetites Now it is very needefull to reiect and confute such a slaunder which is directly against the honour and glory of God and the health and preseruation of all Estates in the world For what were it if such a confusion were once established that euery one might liue at his pleasure and at his fancy hauing neither law nor reason to controle his manners and his actions were it not altogether to ouerthrow the order which god loueth and will haue established in all things For as sayth Philon there is nothing fayre nor pleasant in disorder and confusion Wherevpon we may inferre that there is nothing more displeasing and abhominable before God then to liue disordinately And to the contrary that there is nothing more agreeable then to see thinges well ruled and measured and altogether conformed to holy Lawes and ordinances which hee hath caused vs to publish to this effect Libertines justly detected Let vs then protest that wee will not in any wise approoue the pernicious and diuelish error of the Libertines who will liue at their pleasure without being at all subiect to blame correction and reprehension nor will not bee reprooued nor bridled in their disordinate affections could willingly wish that they were let run by aduenture after their appetites like a horse without a bridle and a shippe without a Rudder Now as for vs wee declare and protest againe before God and men that the greatest greefe and torment that we haue in our minde is to see in that manner the greatest part of men dissolute and disordered And the occasions which they giue to the Ignorant and jnfidels so to blaspheme the name of God and the doctrine which we professe as they do ordinaryly I therefore beseech the readers of this treatise that they diligently note al the reasons that are heere deducted and discoursed to shew that Faith is neuer separated from good workes no more then the fire his brightnesse and light ¶ The first thing Ioyned to Faith The holy Ghost THe first shall be taken out of that which is written in the 7. of the Gospell according to S. Iohn verse 38. Hee that beleeueth on mee as the Scripture hath sayd out of his bellie shall flowe riuers of water of life But this he spake of the Spirit which they that beleeue on him should receiue for the holy Ghost was not yet there because that Iesus was not yet glorified Whereof may be gathered that by Faith wee receiue the Spirit of God which doth regenerate and sanctifie vs in such sort that wee by his meanes are made fitte ready lightsome to all the workes which the Apostles reciteth Gal. 5. The fruite of the Spirit is Charitie joye peace long suffering gentlenesse goodnesse Faith meekenesse temperance against such there is no Law The same repeateth to the Ephesians That wee are his workemanship created in Iesus Christ vnto good workes which God hath before ordained that wee should walke in them Ephe. 2. And also hee sharply reproueth those that liued disordinately in the Church calling them Louers of them selues couetous boasters proud blasphemers disobedient to parents vnthankfull vngodly without naturall affection truce breakers false accusers riotous fierce despisers of them that are good traitours headie high minded louers of pleasure more then louers of of God hauing a forme of Godlinesse but denyjng the power thereof Titus 2. And declaring the end of our regeneration hee sayth that the grace of God which
others in the earth but in Heaven it is jnfallible and alwaies certaine to hold the vessell during the storme so that it cannot make shipwracke And as saith S. Augustine This hope maketh the great and horrible tempests to seeme little and the little ones none Which wee see in Iob who sayth that he hoped in God although hee saw his arme stretched out against him and ready to strike to kill him and ouerthrow him quite We see also the effect of this hope in Dauid who was neuer astonyed whatsoever aduersity befell him as may bee seene in the 27. Psalme The Lord is my light and my saluation whome shall I feare The Lord is the strength of my life of whome shall I be affrayd When the wicked euen mine enemies and my foes came vpon me to eate vp my flesh they stumbled and fell Also Thou preseruest mee from trouble Psal 32. thou compassest mee about with ioyfull deliuerance Psal 62. Also My soule keepeth silence vnto God of him commeth my saluation And following In God is my saluation and my glorye the rocke of my strength in God is my trust And that which maketh this hope of the Christian man can neuer bee confounded is that it sets before it alwayes his head who is in Heaven and who can now no more be suncke by floods or deluges of water how great and fearefull soeuer they be Now though a man should be vp to the necke in water and that his head were still aboue water all the other members could not be drowned the head being eminent and floating vppon the superficies of the water also the Church in generall and euery member thereof in particular could not be drowned nor ouerflowne their head being alwayes eleuated ouer all the stormes tempests in the world which he commaundeth with a greater power then euen a King doth his subiects For the obedience which it beareth him is as suddaine as the commaundement which he giueth them which is not found among men in what degree of authoritie soeuer they bee in the world Faith is ioyned with the Spirit of regeneration FAith is also joyned with the holy Ghost The spirit of regeneration ioyned with Faith as sayth the Apostles in the Epistle to the Galathians Chap. 3. verse 2. This onely would I know of you whether yee receiued the spirit by the deedes of the lawe or by the hearing of the fayth Are yee such fooles that after yee haue begun in the Spirit yee would now end in the flesh for otherwise without the spirit Faith were not sufficient to regenerate vs and to make vs new creatures Yea without the vertue of the Spirit Fayth could not be produced nor begotten in vs as sayth the Apostle hauing the spirit of Faith according as it is written I haue beleeued therefore haue I spoken also wee beleeue and therefore wee speake Psal 116. Why he is called the spirit of Faith he calleth himselfe the spirit of Faith because he is the Authour of it For the knowledge which the faithfull haue of the promises of God commeth of the holy Ghost also doth the trust which is in the heart the which commeth of it selfe which are the two parts of Faith And euen as elsewhere this Spirit calleth it selfe the Spirit of feare of jntellegence of prudence according to the graces and gifts which hee imputeth vnto vs and produceth in vs also for this same reason doth he cal himselfe the Spirit of Faith because hee is the beginning the encreasing and the consūmation of it Now this spirit is a Spirit of life without the which Iesus Christ who is the life the way and the truth cannot reside nor dwell in vs. And although that our aduersaries thinke and say Miserable vanitie of the vnbeleeuers that it is a rashnesse and ouerwauing in the faithfull man to vaunt that hee is indued with the Spirit of God which dwelleth in him Yet neuerthelesse hee ought not to doubt but it maketh his residence in him as in his Temple As the Apostle sayth that if any haue not the Spirit of Christ hee is not his Rom. 8. and who is it that can assure vs that wee are the children of God but this Spirit of adoption Gal. 4. Effects of the spirit of regeneration by the which wee crie Abba Father And which witnesseth with our spirit that we are the children of God and by consequent his heires which is likewise the principall cause of all the good workes that we do and of all the good thoughts and affections which wee haue that this Spirit which the scripture compareth vnto water the which beeing powred vpon a drie Land causeth the seedes to spring and fructifie which we are cast vppon it As sayth the Apostle Gal. 5. That the fruite of the Spirit is Charitie ioye peace a patient Spirit Louingnesse goodnesse Loyaltie softnesse Temperance How also should wee resist the flesh with the lustes and workes thereof that is to say adulterie whoredom filthinesse jnsolencie jdolatry prisonings enmitie strife spitefulnesse anger quarrels diuisions sects enuies murders drunkenesse gluttonie and other like things which cannot inherit the Kingdome of God were it not for the vertue and force of this Spirit wherewith wee are armed how also could we hould firme against so many temptations assaults which are continually presented vnto vs by Satan the world tyrants hereticks hipocrites other enemies of the Church if we were not clothed with this vertue Also who would comfort vs in the middest of so many aduersities and tribulations wherewith our poore life is besieged whiles wee liue in this world were it not this comforter which is giuen vs of the Father by the meanes of his Sonne Iohn 14. How also in the desarts of this world should we be able to finde and follow the straight way if it were not shewed vs by the Spirit and if it did not guide vs to keepe vs from straying moreouer hauing our spirits our reason our sences wrapped vp in darknesse how could wee without this Spirit know the truth without the which wee cannot bee saued Iohn 15. How also should wee be able to reioyce and haue peace and tranquilitie in our consciences amongst so many occasiōs that we haue to be sorrowfull seeing so many disorders and confusions which are in the world manifest contempt of God in the most part of those with whome we liue so many blasphemies so many sacrileges so many ingratitudes so many jmpieties and abhominations if this spirit did not jnteriorly vphold vs and did not fill our hearts with joye in the middest of so many sorrowes griefes and lamentations which euery day bringeth vnto vs 1. Cor. 12. Also how could wee open our mouthes to confesse the name of Iesus and to sing the prayses of God if it were not opened vnto vs by the Spirit as sayth Dauid Psal 51. Deliuer mee from bloud O God which art the God of my
all the world not to bee slothfull in enquiring and seeking after the meanes to know what appertaineth to their salvation Psal 90. Teach vs to nomber our dayes that wee may applie our hearts vnto wisedome Returne O Lord how long and bee pacified toward thy seruants But what auaileth it to some to rest in that Censure of those that are prophane Mat. 17. seeing the commaundement of God is so cleare and so expresse addressed to all persons indifferently and without exception This is my welbeloued Sonne in whome I am well pleased hearken vnto him Moreouer if we belieue Iesus to be our Christ that is to say our King high priest and Prophet were it not a great fault to refuse to bee instructed by his doctrine seeing hee is our Prophet or to bee reconciled to God by his Sacrifice beeing our high Priest Priest according to the order of Melchizedeck Also Comfort for the poore faithfull to whome did Iesus Christ excising his ministerie vppon earth principally addresse himselfe to preach the word of God his Father Was it not to the little ones to obscure vnknowne vile and contemptible persons as beeing more capable to receiue it and to profit therin yea speaking to his Father yea he thankes his Father for it saying O Father Lord of Heauen and Earth I giue thee thankes that thou hast hidden these things from the wise and learned and hast reuealed to little Children It is so Father because that such was thy pleasure All things were giueÌ„ me of my Father and none know the son but the Father and also none know the Father but the Sonne and he vnto whome the Sonne will reueale it Come vnto mee all yee that labour and are heauie loaden and I will ease you Take my yoake vpon you and learne of me that I am kind and louing of heart and you shall finde rest to your soules for my yoake is easie and my burthen is light Moreouer if God promiseth to powre his Spirit vppon all persons generally Ioel. 2. great meane and small vppon the Fathers and the children vpon the Lords and the seruants vpon the sonnes and daughters which is the onely meanes by the which our spirits being lightened become capable to vnderstand the secrets and misteries of God Dutie of the faithfull why should men hinder the people to studie in the word of god to know it doth it not belong to all the children of a Familie to haue the knowledge of all the things contayned in their Fathers Will as well to know what goods hee leaueth them as the charge wherevnto it bindeth them To conclude seeing that God commaundeth vs in the Scripture Esay 55. Amos. 5. To heare his voyce to liue wee must obay him and not hope to haue life by any other meanes then by Faith and knowledge of his word For it was it whereby the world was created in the beginning and kept euer since in his being and the means also by the which the Church is animated to hope to liue eternally ¶ The Second point contrary to Faith is Infidelitie THe other thing contrary to Faith Two sorts of Infidelitie is Infidelitie whereof there be two â—orts The first of those to whome God hath not done the grace to coÌ„municate his word as we see at this day in many Regions Provinces in this world the word of the Gospell hath neither been heard nor preached in the Indies Miserable Infidels in America in the east Tartara among the Scithians and other Barbarians which haue no other religion but that which they forge and jmagine in their minds in whome wee may acknowledge the profound and admirable judgement of our God who hath pittie on whome he will haue pittie and hardeneth those that he will harden And that in such examples wee acknowledge the great graces and fauours of our God whome it hath pleased jnduced by his onely will to jlluminate vs in a true straight knowledge of his word although hee was not at all obliged vnto vs and that in vs there was nothing more commendable then in them whome he hath suffered and suffereth still to perish in their jgnorance Ephe. 2. Detestable Infidels The other sort of infidelitie is of those which reiect the woord of GOD and despise it as the Turkes the Atheists the Philosophers the Libertines the which giue no more authority to the scriptures rather lesse then they doe to the liberall Sciences mocking at the simplicity of those who render themselues so ready to belieue the things the which cannot be grounded vpon any naturall reason The Iews likewise who reiect the new Testament which neveerthelesse is the interpretation of the old and without the which it is impossible to know the figures and sacraments in the which the truth of the secrets and misteries of God is couered and wrapped and who besides are mortall enemies of Iesus Christ which is the principall and the matter and substance of the Law of the Prophets and of the whole scripture may for this reason bee set in the rancke of jnfidels although they boast to haue and to approoue the old Testament the which not being by them vnderstood can stand theÌ„ in no more steed then a booke closed and shut vp or which being open â—s written in an vnknowne tongue And euen as good meat cannot nouâ—ish a body vnlesse it bee not taken and eaten or which being taken is not well digested so the word of God cannot bee profitable to their saluation being not well vnderstood nor by them referred to her end which is Iesus Christ ¶ The Third thing contrarie to Faith is Heresie HEresie also is a kind of Infidelity though it seeme that it is grounded vpon the word The opinionate and Hereticks are more execrable then the Infidels although that indeed it hath no other foundation but his onely opinion vpon the which it is â—etled Now there is nothing more contrary to Faith the which ought to be certaine and resolute of all that it apprehendeth then opinion which is alwayes doubtfull and vncertaine and most an end coÌ„trary to the truth Whervpon we must hold the hereticks and all those that hold sects a part for jnfidels whether they reiect the scriptures wholy or in part as Marcion and the Manicheans or that they reproue the true and wholesome knowledge and interpretations of them which cannot be but good and assured being conformable to the analogie of Faith ¶ The fourth thing contrary to Faith THe Schismatickes are also contrary to Faith Into what danger the Schismaticks pluÌ„ge themselues wheÌ„ through any discontentment or repyning they depart from the vniuersall Church because that aâ—… the things that are there done doe noâ— please them As we see it happened to the Novatians and Donatists who seeing that there was not such a perfection in the Church as they would haue desired and that many were there tollerated and suffered although
thou art the same and thy yeares shall not faile The Children of thy seruants shall continue and their seed shall stand fast in thy sight A firme conclusion Wee then what changing soeuer we see although it seeme vnto vs that the Heauens the Earth and all the Elements doe threaten vs and that all creatures seeme to haue conspired our rujne neuerthelesse we ought not to judge of the nature of God as of creatures but to be resolute that the nature of God is invariable and that in his counsels his words and all his workes he is constant and permanent for euer and abyding alwayes like vnto himselfe By reason whereof we ought not to esteeme him according to our jmaginations and thaâ— he seemeth to shew and represent him selfe vnto vs in the estate of his creatures but alwaies to apprend him such as he is manifested in his word ¶ Vaine feare contrary to Faith What such a feare is VAine feare is also a thing that is coÌ„trary to Faith whereof S. Peteâ— 1. Pet. 3. maketh mention when hee sayth Be not ye affraid for any terrour of them neither bee ye troubled And Iesus Chrisâ— sayth Mat. 10. Feare ye not them that kill the bodie but are not able to kill the soule bâ— rather feare him which is able to destroy both bodie and soule in hell Are not twâ— little Sparrowes sold for a farthing and onâ— of them shall not light on the ground without your Father yea euen the haires of youâ— head are numbred feare ye not therefore ye are of more value the many Sparrowes In this sentence wee must note manâ— things to strengthen our Faith Wherefore wee ought little to feare men First that the power of Tyrants and enemieâ— of the Church is limited and goeth noâ— farther then the leaue and permission that God giueth them to effect his For although that God sometimes to exercise his children giueth them power to vexe and torment them in their bodies he alwaies preserues their soules and doth not at all suffer that their furie reach so farre as to endamage them in any thing in matters concerning their saluation Although that sometimes we see many Princes so outragious and transported with furie that they vndertake against the ordinance and expresse will of God to kill if it were possible for them the soules of their subjects constrayning them to goe to the Masse and jdolatrie The other poynt which we ought to note is Remedy against vaiâ— feare that our enemies cannot euen offend vs in our bodies without his prouidence no more then the Sparrowes which cannot fall vpon the earth but God doth appoint it Seeing then that the children of God are more deare and precious vnto him then not onely one but many Sparrowes wee must resolue that whereas God suffereth that we should fall into the hands of tyrants to afflict vs by prison by confiscations by banishments by fire and water all this being conducted by the counsell and prouidence of God it cannot bee but profitable and healthfull vnto vs. And for the last poynt wee ought well to laye before vs that which hee sayth That the haires of our head are all counted Mat. 10. and that not one of them cannot be diminished but by the expresse will of our God who cannot seeing his jmmense and infinite goodnes giue any thing of the estate of all his elect but it must be for their good and saluation The other thing which ought to furnish vs against this feare is the charity of our God the which as sayth S. Peter being well apprehended in our hearts and meditated in our minds will alwaies chase away all casuall feares which may happen vnto vs to trouble vs. For knowing that God hauing once receaued vs into his fauour continueth it towards vs for euer Rom. 8. And that there is no creature whatsoeuer whether it be death life Angels principalities power nor things present nor things to come nor height nor depth nor any other creature that is able to separate vs from the loue of God which hee beareth vs in Christ Iesus our Lord. What accident could happen vnto vs sufficient to astonish our hearts firmely perswaded of this dilection of our God There is yet another reason which ought wel to assure vs against all feares Third remedie that is to say the presence of our God who is neuer farre from vs but is alwayes at our right hand to vphold vs â—s sayth Dauid I will prayse the Lord Psal 16. who hath giuen me counsell my reines also teach mee in the nights I haue set the Lord alwaies before mee for hee is at my right hand therefore I shall not slide Wherefore my heart is glad and my tongue reioyceth my flesh also doth rest in hope For thou wilt not leaue my soule in the graue neither wilt thou suffer thine holie one to see corruption Exod. 4. Iere. 1. Mat. 28. It is the reason which God vsed to Moises to Ieremie and to all the Apostles to assure them against all feares and assaults which may bee giuen them by their enemies to hinder or stay them in the executon of their charge Feare not sayth he for I am with you They shall fight and giue you many assaults but I will maintaine you and place you euerie one like a furnished citie and like a Collom of Iron and like â— brasen wall vppon the earth against thâ— Kings of Iuda and her Princes against the high Priests and all the people of the earth that shall make warre against theâ— but they shall not ouercome thee for I aâ— with thee sayth the Lord to deliuer thee Let vs then thinke as saith S. Iohn 1. Iohn 2. That the word of God and his promise dwelling in our hearts by faith wee are strong anâ— inuincible against all temptations Besides 2. Tim. 1. That the spirit of God remaineth iâ— vs which is not a soft and weake spirit buâ— a spirit of force as saith the Apostle which will vphold vs against all temptations although that it seeme in appearance that we are verie infirme and weake But let vs thinke that the weake and feeble things of this world are sufficient to confound and beat down all the highest and the strongest that can be found and euen lead them prisoners in the obedience of Christ ¶ The euill conscience contrary to Faith THE euill conscience also Whence this contrarietie commeth is very contrary to Faith because it always â—ets the wrath of God before it and â—aith to the contrary doth alwaies set â—he grace of God before it For a man â—hat sinneth voluntarily although hee know that the reward of sinne is death and that the curse of the wrath of God are propounded in the law against all those that transgresse it That presupposed it is not possible but he must bee astonished and that in his heart he hath prickings gnawings and stingings which doe transperse it
Iesus Christ which is offered â—nto vs in the Gospell Charity hath an â—ther charge and property it loueth â—esus Christ which faith hath receaued â—ccepted and embraced for an onely Sauiour Therefore wee doe not well â—nderstand when we say that charitie â—ustifieth becaused it is greater then â—aith For first we presvppose confused â—hat which is in debate that by the dignity of his vertues the sinner be iustified before God faith it selfe doth not â—ustifie vs if we vnderstaÌ„d it so We haue but one onely iustice to subsist before the iudgement of God that is Iesus Christ 1. Cor. 1.30 and 2. Cor. 5.21 Secondly that which is said is thought simply spoken in some respect Charity is not simply greater then faith but in regard of the during of the holynesse of life begunne in vs. Thirdlie it is as if one should say A King is greater and more raised in dignity aboue some industrious Goldsmith his subiect then he maketh a bowle or a chaine of gould better then this goldsmith The head is more excellent theÌ„ the feet we ought then to walke with our head and not with our feet As much may bee sayd of other excellent parts of the body in comparison of some lesse which haue their proper vse And although there be some dissemblance or vnlikelyhoode in these examples yet this is firme that as the sences and the members of the body haue their obiects and distinct offices so must wee distinctly assigne to Faith Hope and Charity that which is speciall and proper vnto them without confounding by our vnaptnes that which God will haue distinct and distinctly considered whether Charitie giueth forme to Faith Those haue also deceaued themselues that haue maintained that charity giueth forme to faith and hath finished it like as the matter receaueth accoÌ„plishment of her forme And it is a vaine jmagination to thinke and say that the forme of one distinct quality onely is another quality distinct of the forme by the definition thereof The forme of faith sheweth it selfe in the intelligence and apprehension of the promise of grace that of charitie in the loue of God and of our neighbours the one and the other worketh by their nature and efficacy besides who is the man of vnderstanding that will maintaine that the thing ingendered hath the forme of the Ingenderer Now faith ingendereth hope and charitie whereof shee is the next cause Therefore neither the one nor the other ought to bee taken for the forme of faith To conclude as the morall vertues are not the formes of vertues intellectuall so neither charitie nor hope ought to be called the forme of Faith Besides the guift of charitie is most necessary for vs How necessarie the gift of charitie is because that other guifts how excellent soeuer they bee are of no estimation nor vse if charitie be from them Though I speake sayth the Apostle 1. Corinth 13. with the tongues of men and Angels and haue not loue I am as sounding brasse or a tinckling Cymbale Againe without charity men cannot find peace nor agreement in any companie whatsoeuer Hatred bringeth discord but charitie couereth all faults Prou. 10.12 1. Pet. 4.8 He that loueth his brother hee abydeth in the light and there is no occasion of euill in him 1. Ioh. 2.10 We walke now by faith not in sight Charitie shall be accomplished and made greater in euerlasting life without changing of sort but faith shall haue her accomplishment seeing the good denounced and belieued of all present We see now through a glasse obscurely but then we shall see face to face now I know in part but then I shal know as I haue also beene knowne 1. Cor. 13.12 Hope also shall then bee abolished all euill being done away the teares wiped from our eyes which shall see the things present which wee hoped for for the hope which is seene is not hope for why should any one hope for that which he seeth But if we hope for that which we see not then we wayte for it in patience Rom. 8.23.24 Then as we now possesse by hope this inheritance which S. Paul calleth incorruptible which cannot contaminate nor wither also wee shall one day bee in effect coheires with Iesus Christ to enioye this inheritance indiuisiblie and eternally The doctrine of charity as also that of faith and hope amply expounded in the bookes of the Prophets and Apostles is precisely and articularly comprehended in the catechismicke questions and answeres And as wee must drawe the summarie of the doctrine of Faith and of hope out of the symbole or creede of the Apostles and the dominicall praier that of charitie is found in the Decalogue That which repugneth against the articles therein contained ought to bee detested as erroneous and pernicious For following the precept of the Apostle 2. Tim. 1 13. We must keepe the true patterne of the wholesome words and the good intent by the holy ghost which dwelleth in vs. It is fitting also to auoyd all prophane and vaine babblings and the contradicting of a science falsly so named 1 Tim 6 20. In the consideration of the 10. article propounded in the Title Let vs first treate of the workes of charitie towards our neighbours 2. Let vs rise to the contemplation of the doctrine of good workes 3. Let vs speake as shortly as may bee of the vertues commanded and recommended to all Christians vnder these words Thou shalt loue thy God with all thy heart and thy neighbour as thy selfe 1. In the consideration of the first point heare treated generally let vs see the reasons which ought to mooue vs to Charitie towards our neighbours Afterwards what kind of works of charitie are the principall Also the rules to the which all may be referred Now although that the commaundement of God our dutie the doctrine of Faith of repentance and of the judgements and punishments temporall and eternall ought to induce all christians to true obedience towards the Lord notwithstanding it shall suffice to touch that which ought to mooue vs to charitie the obiect then the end thereof The commaundement of God ought to haue great sway which beareth that we should loue our neighbour as our selues If this friendship proceedes of a pure heart the effect thereof followeth at neede Let vs ioyne to the commaundement of the Faith of the christian that obayeth That worketh by charitie and it cannot bee that the regenerate man can be guided by the spirit of enuie rancour and crueltie for the markes of the disciples of the Lord is that they loue one another in him whose example aboue al in the behoofe of Charitie to his neighbours is set before his to instruct them as he said expresly to them the night before hee died and doth there exhort them most affectionately according as S. Iohn repeateth it in the 13.14.15 16. Chap. and his first Epistle serueth for a commentary to the commandement and to this example of the maister of whome
distribute them with reason according to the rules of dutie in the vocation whervnto men are called 4. We ought to do almes to the end that our neighbour may be succoured with diuers reliefs marked by the Lord. In S. Mat. 25. Also to prouoke other faithfull men to well doing towards the poore following that which the Apostle sayth 2. Cor. 9. Afterwards to the end that such a worke may testifie of our Faith and pietie for the duties of Charitie are ordayned because that by them we shold make it known that wee feare God and desire to obay him For conclusion it is to the end that God may be glorified The fruites and profits of our almes are great and diuers Of the fruits and profits of Almes S. Paul protesteth that those that are liberall and charitable to the poore shall abound in all good works and our Lord promiseth that God will reward them openly The Psalmes of Dauid and the prouerbs of Salomon are full of excellent promises to this purpose Let vs adde one out of Esay in the 58. chap. vers 7. following The faste which I haue chosen is it not that thou breake thy bread to him that is hungrie and that thou cause those that are in poore estate to come to thyne house when thou seest him that is naked that thou euen couer him and that thou hide not thy selfe behind thy flesh Then shall thy light appeare like the break of day and thy health shall come presently thy righteousnesse shall goe before thee and the glory of the Lord shall embrace thee Then thou shalt call and the Lord shall heare thee thou shalt crie and hee shall say I am heere if thou take away the yoake from the middest of thee and ceasest from lifting vp thy fingar and from speaking euill If thou openest thy heart to him that is hungry and that thou satisfie the afflicted thy light shall come foorth in darkenesse and thy darkenesse shall he as the noone day and the Lord shall conduct thee continually and shall refresh thy soule in the great droughts and shall fatten thy bones and thou shalt be like a watered Garden and like a spring whereof the waters doe not faile and there shall come of thee people that shall build againe that which in time past was layd wast thou shalt set the foundations againe which were forsaken from age to age and thou shalt be called the repayrer of Breaches and the mender of the wayes that men may dwell in the country Yet another of the Prophet Daniell to the king of Babilon in the 4. chap. vers 27. Redeeme thy sinnes with righteousnesse and thy iniquities in shewing mercie to the poore Behold this shall be a prolonging of thy prosperitie But that which the King and Sauiour of the Church shall say at the last Iudgement to those that are charitable ought not to be omitted as hee himselfe hath declared it alreadie with his owne mouth in the 25. of S. Mathew vers 34. and following Then shall the King say to them on his right hand Come ye blessed of my Father take the inheritance of the Kingdome prepared for you from the foundation of the world For I was an hungred and ye gaue mee meate I thirsted and yee gaue mee drinke I was a straunger and ye tooke me in vnto you I was naked ye clothed me I was sick ye visited me I was in prison ye came vnto me In as much as ye haue done it vnto one of the least of these my brethren ye haue done it vnto me Of good workes Now and for the second part of our consideration of Charitie rising to the generall contemplation of the doctrine of good works necessarie to bee well vnderstood of Christians For the ignorance thereof causeth much darknes and confusion in many other articles of doctrine Let vs reduce the whole to certaine points 1. What good works we must do 2. How we can doe them 3. How they please God 4. What are the causes of them 5. Wherefore God addeth so many excelleÌ„t promises vnto theÌ„ 6. Of what persoÌ„s the workes are agreeable to god 1. What worke we must doe 1. As for the first point let vs consider who we are to whom it belongeth to do good works and who it is vnto whome wee desire to please in doing well Looking into our selues our corruption will come and meete vs That hath so darkned our vnderstandings that of our selues wee do not know what things please or displease God It were then a brutish furie for vs to vndertake to jnuent works wherewith to honour God if wee haue not expresse commandement to such a purpose seeing he himselfe sayth in vaine they honour mee teaching doctrine which are but the commandements of men Mathew 159. If wee contemplate God his holy Maiestie will come into our thoughts whereby wee shall take occasion to reuerence it in all humilitie to please and obay him according as he prescribeth by his word Let vs referre that to the sentence writteÌ„ in Ezekiell Chap. 20. ver 18.19 I say vnto their children in the desart walke not in the statutes of your fathers and looke not vppon their ordinaunces and defile not your selues in their Gods of doonge I am the Lord your God Walke in my statutes and keepe my ordinaunces and doe them Also in the 3. chap. vers 17. Sonne of man I haue set thee as a watch at the house of Israell thou shalt then hearken to the word of my mouth and shalt warne them in my name Wee gather of that which is aboue sayd that wee must not teach in the Church nor doe any other workes but those which God commandeth vs by his word whereof we haue the summary in the X. coÌ„mandements S. Paul speaking of things directly or indirectly opposed against the will which God hath manifested vnto vs 1. Tim. 4.1 calleth them the doctrines of Diuels 2. The christian man well resolued that he must doe good workes 2. How they must be done asketh in his infirmity how they can be done Let vs seeke out an answere vppon the which he may surely rely Our Lord sayd to his disciples Ioh. 15.5 Without me you can doe nothing He speaketh of holy actions and of workes truely good And the Apostle sayth Heb. 11.6 That without faith it is impossible to please God Also Rom. 8.14 That those are the children of God that are led by the spirit of him These testimonies shew euidently that three things are required in the accomplishing of good workes to wit the knowledge of Christ the faith which is in a liuely trust in this Sauiour and Mediatour by the which the sinner is iustified then the â—ification which is done when Iesus â—hrist powreth his spirit into vs by the â—eaching of the Gospell for without â—rist we are like vnto a dryed lop cut â—m the stocke But belieuing in him â—e gather new life and as sayth the â—ophet